1 John 1:2 Komentář

Evidence given concerning Christ's person and excellency (Jo1 1:1, Jo1 1:2). The knowledge thereof gives us communion with God and Christ (Jo1 1:3), and joy (Jo1 1:4). A description of God (Jo1 1:5). How we are thereupon to walk (Jo1 1:6). The benefit of such walking (Jo1 1:7). The way to forgiveness (Jo1 1:9). The evil of denying our sin (Jo1 1:8-10).

In this chapter the apostle gives a summary of the Gospel, and the evidence of it, and from thence presses to a holy life and conversation, The sum of the Gospel is Jesus Christ, who is described both as God and man; his deity is expressed by being that which was from the beginning, the Word of life, life, and eternal life; his humanity by being the life manifested in the flesh, of which the apostles had full evidence by the several senses of seeing, hearing, and handling, and so were capable of bearing witness to the truth thereof, Jo1 1:1. And the ends had in view in giving this summary, evidence, and testimony, were, that the saints wrote unto might have fellowship with the apostles, whose fellowship was with the Father, and his Son Jesus Christ, and that their joy on hearing these things might be full, Jo1 1:3. And the amount of the message declared by them was, that God is light, or a pure and holy Being, and that there is no darkness of sin, or unholiness in him; wherefore all such that pretend to communion with him, and live a sinful course of life, are liars; only such have fellowship with him, and with his Son, whose blood cleanses them from all sin, who live holy lives and conversations, Jo1 1:5, not, that it is to be expected that men should be clear of the being of sin in this life, only that they should, as often as they sin, be humbled for it, and confess it before God, who will forgive them, and cleanse them from all unrighteousness; but as for those who affirm they have no sin in them, or any done by them, they are self-deceivers, the truth of grace is not in them, nor the word of God, and they make him a liar, Jo1 1:8.

For the life was manifested,.... That is, the Word of life, who is life itself, the fountain of life, having it as God, in and of himself, without derivation from, and independent of another, originally and eternally, and who is the cause, author, and giver of life in every sense to others; this living God, who from all eternity was invisible, was in the fulness of time manifested in human nature; see Joh 1:14. And we have seen it; as before with the eyes of their bodies: and bear witness; for they were both eye and ear witnesses of the Word, and of the truth of his incarnation, and bore a faithful record to his proper deity, and real humanity: and show unto you that eternal life; Jesus Christ, the true God, and eternal life, as in Jo1 5:20; so called, because he has everlasting life in himself; as he is the living God, and because he has eternal life for all his people; not only the purpose and promise of it are in him, but the thing itself; and it is in his power and gift to bestow it on all the Father hath given to him, and to them he does give it. The beginning of it lies in the knowledge of him, and the consummation of it will be in the lasting vision and enjoyment of him: which was with the Father; that is, which life, eternal life, and Word of life, was from the beginning, or from all eternity with God the Father; which phrase is expressive of the eternal existence of Christ, as the Word and Son of God, with his Father, his relation to him, his oneness in nature, and equality with him, and his personal distinction from him; see Joh 1:1; and was manifested unto us; in human nature, as before observed, and that to the apostles, as he was not to the patriarchs and prophets; for though they saw him in promise, in prophecy, in type, and figure, and he sometimes appeared in an human form for a short time to them, yet they did not see him incarnate, in actual union with human nature; nor had they him dwelling among them, and conversing with them, as the apostles had; this was an happiness peculiar to them.

"The life was manifested." For in the Gospel he thus speaks: "And what was made, in Him was life, and the life was the light of men." "And we show unto you that eternal life, which was with the Father, and was manifested unto you." He signifies by the appellation of Father, that the Son also existed always, without beginning.

For its salvation is endangered, not by its being ignorant of itself, but of the word of God. "The life," says He, "was manifested," not the soul.

"The Life was manifested." Christ therefore is "the word of life." And whereby manifested? For it was "from the beginning," only not manifested to men: but it was manifested to angels, who saw it and fed on it as their bread. But what saith the Scripture? "Man did eat angels' bread." Well then "the Life was manifested" in the flesh; because it exhibited in manifestation, that that which can be seen by the heart only, should be seen by the eyes also, that it might heal the hearts. For only by the heart is the Word seen: but the flesh is seen by the bodily eyes also. We had wherewith to see the flesh, but had not wherewith to see the Word: "the Word was made flesh," which we might see, that so that in us might be healed wherewith we might see the Word.

"We have seen and are witnesses." Perhaps some of the brethren who are not acquainted with the Greek do not know what the word "witnesses" is in Greek: and yet it is a term much used by all, and had in religious reverence; for what in our tongue we call "witnesses," in Greek are "martyrs." Now where is the man that has not heard of martyrs, or where the Christian in whose mouth the name of martyrs dwelleth not every day? For it was for bearing witness of that which they had seen, and bearing witness of that which they had heard from them who had seen, that, while their testimony itself displeased the men against whom it was delivered, the martyrs suffered all that they did suffer. The martyrs are God's witnesses.

Note that there is an important difference between seeing and contemplating. For what is seen can be told to others, which is not always possible with things which are contemplated. For there are many things which may be perfectly well contemplated but which cannot be expressed in words because they are known by some ineffable understanding. In this verse it should be noticed that those who are bearing witness are not validating the life of Jesus but improving themselves by their confession.

"And we declare to you eternal life, which was with the Father and was revealed to us." "And we declare to you the life." Therefore, what we have seen, we also declare to you, John says. What is that? That he who is eternal life has been revealed to us, and we have become witnesses of him both before his crucifixion and after his resurrection. For he was indeed nailed to the cross in the flesh, and in that same flesh he rose again.

This is directed towards Jews and Greeks, who also slander our mystery as being more recent. It shows therefore that it is also ancient, because from the beginning, that is, at the same time as the conceived [ἐννοηθείσῃ] beginning. Or that it is not only by law, but also of the visible creation itself, that this is more inspiring: for the former had a beginning, but this was even before that beginning. Therefore, when the mysteries of the Greeks arose yesterday or the day before, what can anyone say? Those things that are praised in the self-indulgence of the mind have received a substance that barely withstands late, when filthiness was already prevalent among men, of which both discipline and remembrance as we decline from the better to our confusion of night. Therefore, demonstrating the magnificence of our mystery from its very antiquity, John added that this is also life, and life measured not by time-based space, but having persistence and always existing with the Father, saying things that are in accordance with what was said in his Gospel. For there it is: “In the beginning was the Word, and the Word was with God, and the Word was God.” (Jn. 1:1) However, this "was" does not designate a time-based subsistence, but is the essence of a lasting thing, and the principle, basis, and foundation of all that have come to be, without which not even these could exist. Each of them, as they are born, is said to be something determined, for example, to be an angel, to be the sun, to be the sky, and all other things. But the Son, being alone, comes to participate in all things for existence. Therefore, Paul says: "In Him we live and move and have our being." (Acts 18:28) This to have heard according to the introductory doctrine, where one first receives, comes to live itself, not corporally, but perfectly knowing, after long exercise and consideration: which is also called contact with the Word of life, which said: "I am the life." (Jn. 14:6) However, this can also be said about the Word that was in the beginning: namely, that we have heard it would come through the law and the prophets. Therefore, we have seen and touched this one coming in the flesh: "for no one has ever seen God visibly." (Jn. 1:18, 1 Jn. 4:12) Nor did we hastily decide from the appearance, but after a long examination, that is, the mutual questioning of the law and prophetic testimonies concerning Him, we believed in the Word appearing in the flesh. But, what we have seen, that is, we have admired with our eyes. For Θεασθαι “to have looked upon” is to gaze with wonder and astonishment. Therefore, we have not perceived or touched what was there, for who can declare this generation? (Isa. 53:8) But what has happened: either through interactions of understanding, as has already been said, or also through the senses, as Thomas after the resurrection. (Jn. 20:26) For he was one and inseparable, the same both visible and invisible, both seized and unable to be comprehended, both touched and unable to be touched, speaking in a human manner and performing miracles as God. However, we say this because of the supreme union of the Word with the flesh. The series of words is this: 1:1-2c That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have touched, of the Word of Life; for the life was revealed, and we have seen it, and bear witness: And I declare to you the eternal life which was with the Father and was revealed to us: therefore, what we have seen, we also declare to you. Here therefore the discourse responds where it is said. What therefore we have seen. However, the discourse was not reported as we have: first indeed because of the use of abbreviated words, then also despising the trivialities of the Greeks, and showing that our salvation is not in words, but in works, and making us more attentive in these matters, lest we should immediately find what is proposed there and become negligent. Furthermore, dealing with divine matters, he wished to conceal in obscurity those things which were more uplifting than could be accepted by profane ears, nor should they be safely spread to them. For it is not the act of a sensible man, nor of a discerning consideration, to throw what is holy to dogs, and to cast pearls before swine. (Matt. 7:6)

John says this with reference to the close union of the Word with the flesh. Or perhaps he says this with reference to the resurrection, considering the way in which it was made known to the apostles by the action of Thomas. That proved that Christ rose again with the same flesh in which he had been crucified.

And the life was manifested, etc. He refers to that life which speaks in the Gospel: "I am the resurrection and the life" (John 11); which was manifested through divine miracles declared in the flesh, and the disciples present saw what they would testify to posterity with undoubted truth, when performing signs, as John himself wrote, He manifested His glory, and His disciples believed in Him (John 2). And because the apostle John testifies that he saw the life manifested with his co-apostles, the heretic Apelles should be confounded with his followers, who contends that the same life, that is, the Lord Savior, appeared to the world not as God in truth, but as a man in fantasy.

And we proclaim to you eternal life, etc. It was with the Father in eternal divinity, and appeared in time to the world in humanity.

"Beheld" means the same as saw with one's own eyes and marveled; for θεάσασθαι derives from θαυμάζειν and means: to look with wonder. "Handled" means the same as examined. The connection of the discourse is as follows: that which was from the beginning, which we heard, and saw, and beheld with our eyes, and which our hands handled concerning the Word of life, which was manifested, and which we saw, and bear witness to, and declare unto you, that is, the eternal life which is with the Father and was manifested to us; so then, what we saw, that we also declare unto you, The Apostle did not proclaim in the way we do, first, for the sake of brevity of speech, then out of disregard for Hellenic empty talk, further, to show that our salvation is not in words but in deeds, and finally, to make us more attentive, so that we, finding what is set forth easy and as if self-evident, would not become distracted. Beyond this, the Theologian wished by obscurity to conceal that which is above impure hearing and with which it is unsafe to fill it; "for to give what is holy to dogs and to cast pearls before swine" (Matt. 7:6) is contrary to sound reason.

The testimony of the apostle concerning the reality of the person and doctrine of Christ; and the end for which he bears this testimony, Jo1 1:1-4. God is light, and none can have fellowship with him who do not walk in the light; those who walk in the light are cleansed from all unrighteousness by the blood of Christ, Jo1 1:5-7. No man can say that he has not sinned; but God is faithful and just to cleanse from all unrighteousness them who confess their sins, Jo1 1:8-10.

For the Life was manifested - The Lord Jesus, who is the creator of all things, and the fountain of life to all sentient and intellectual beings, and from whom eternal life and happiness come, was manifested in the flesh, and we have seen him, and in consequence bear witness to him as the fountain and author of eternal life; for he who was from eternity with the Father was manifested unto us his apostles, and to the whole of the Jewish nation, and preached that doctrine of eternal life which I have before delivered to the world in my gospel, and which I now farther confirm by this epistle.

THE WRITER'S AUTHORITY AS AN EYEWITNESS TO THE GOSPEL FACTS, HAVING SEEN, HEARD, AND HANDLED HIM WHO WAS FROM THE BEGINNING: HIS OBJECT IN WRITING: HIS MESSAGE. IF WE WOULD HAVE FELLOWSHIP WITH HIM, WE MUST WALK IN LIGHT, AS HE IS LIGHT. (Jo1 1:1-10) Instead of a formal, John adopts a virtual address (compare Jo1 1:4). To wish joy to the reader was the ancient customary address. The sentence begun in Jo1 1:1 is broken off by the parenthetic Jo1 1:2, and is resumed at Jo1 1:3 with the repetition of some words from Jo1 1:1. That which was--not "began to be," but was essentially (Greek, "een," not "egeneto") before He was manifested (Jo1 1:2); answering to "Him that is from the beginning" (Jo1 2:13); so John's Gospel, Joh 1:1, "In the beginning was the Word." Pro 8:23, "I was set up from everlasting, from the beginning, or ever the earth was." we--apostles. heard . . . seen . . . looked upon . . . handled--a series rising in gradation. Seeing is a more convincing proof than hearing of; handling, than even seeing. "Have heard . . . have seen" (perfect tenses), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect tense, as of a continuing thing, but aorist, past time) while Christ the incarnate Word was still with us. "Seen," namely, His glory, as revealed in the Transfiguration and in His miracles; and His passion and death in a real body of flesh and blood. "Looked upon" as a wondrous spectacle steadfastly, deeply, contemplatively; so the Greek. Appropriate to John's contemplative character. hands . . . handled--Thomas and the other disciples on distinct occasions after the resurrection. John himself had leaned on Jesus' breast at the last supper. Contrast the wisest of the heathen feeling after (the same Greek as here; groping after WITH THE HANDS") if haply they might find God (see Act 17:27). This proves against Socinians he is here speaking of the personal incarnate Word, not of Christ's teaching from the beginning of His official life. of--"concerning"; following "heard." "Heard" is the verb most applying to the purpose of the Epistle, namely the truth which John had heard concerning the Word of life, that is, (Christ) the Word who is the life. "Heard," namely, from Christ Himself, including all Christ's teachings about Himself. Therefore he puts "of," or "concerning," before "the word of life," which is inapplicable to any of the verbs except "heard"; also "heard" is the only one of the verbs which he resumes at Jo1 1:5.

the life--Jesus, "the Word of life." was manifested--who had previously been "with the Father." show--Translate as in Jo1 1:3, "declare" (compare Jo1 1:5). Declare is the general term; write is the particular (Jo1 1:4). that eternal life--Greek, "the life which is eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal." which--Greek, "the which." the before-mentioned (Jo1 1:1) life which was with the Father "from the beginning" (compare Joh 1:1). This proves the distinctness of the First and Second Persons in the one Godhead.